Daniel 9:11

9:11 “All Israel has broken ¹  your law and turned away by not obeying you. ²  Therefore you have poured out on us the judgment solemnly threatened ³  in the law of Moses the servant of God, for we have sinned against you. ⁴ 

Daniel 9:16

9:16 O Lord, according to all your justice, ⁵  please turn your raging anger ⁶  away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.

Daniel 10:11-12

10:11 He said to me, “Daniel, you are of great value. ⁷  Understand the words that I am about to ⁸  speak to you. So stand up, ⁹  for I have now been sent to you.” When he said this ¹⁰  to me, I stood up shaking. 10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind ¹¹  to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Daniel 11:4

11:4 Shortly after his rise to power, ¹²  his kingdom will be broken up and distributed toward the four winds of the sky ¹³  – but not to his posterity or with the authority he exercised, for his kingdom will be uprooted and distributed to others besides these.

Daniel 11:25

11:25 He will rouse his strength and enthusiasm ¹⁴  against the king of the south ¹⁵  with a large army. The king of the south will wage war with a large and very powerful army, but he will not be able to prevail because of the plans devised against him.

Daniel 11:36

11:36 “Then the king ¹⁶  will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of ¹⁷  wrath is completed, for what has been decreed must occur. ¹⁸ 

Daniel 12:7

12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky ¹⁹  and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters ²⁰  the holy people has been exhausted, all these things will be finished.”

[9:11]  ¹ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ² tn Heb “by not paying attention to your voice.”

[9:11]  ³ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ⁴ tn Heb “him.”

[9:16]  ⁵ tn Or “righteousness.”

[9:16]  ⁶ tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).

[10:11]  ⁹ tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”

[10:11]  ¹⁰ tn The Hebrew participle is often used, as here, to refer to the imminent future.

[10:11]  ¹¹ tn Heb “stand upon your standing.”

[10:11]  ¹² tn Heb “spoke this word.”

[10:12]  ¹³ tn Heb “gave your heart.”

[11:4]  ¹⁷ tn Heb “and when he stands.”

[11:4]  ¹⁸ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[11:25]  ²¹ tn Heb “heart.”

[11:25]  ²² sn This king of the south was Ptolemy Philometer (ca. 181-145 B.C.).

[11:36]  ²⁵ sn The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.

[11:36]  ²⁶ tn The words “the time of” are added in the translation for clarification.

[11:36]  ²⁷ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.

[12:7]  ²⁹ tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[12:7]  ³⁰ tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”).